New Age Islam

Tuesday, January 7, 2025

The Need for a Valid Qur’anic Interpretation: The Importance of Intertextuality and the Limits of intra-Qur’anic Qur’an Text Based Methodology

By Adis Duderija, New Age Islam 7 January 2025 Introduction While traditional Islamic scholarship has often approached the Quran through an exclusively internal lens, a proper approach to Qur’anic interpretation should recognize the importance of understanding the text’s deep engagement with pre-existing cultural, religious, and literary traditions. In this essay I want to underscore the crucial role of intertextuality in Quranic hermeneutics, examining how the recognition of the Quran’s cultural and historical embeddedness enhances our understanding of its message, meaning, and enduring significance. The Nature of Quranic Intertextuality Intertextuality refers to the relationships between texts and how they shape and inform one another. In the context of the Quran, this concept encompasses its dialogues with earlier traditions, including Arabian paganism and Judeo-Christian heritage. This relationship is vital for understanding the Quran’s narrative strategies, theological assertions, and ethical prescriptions. The Quran’s reliance on the audience’s familiarity with these pre-existing narratives is crucial for understanding its discursive strategies. This presupposition of knowledge serves as a foundation for the Quranic interpretation , allowing it to convey complex ideas through familiarmotifs and concepts. A reader unfamiliar with the cultural and religious contexts of the Quran will not be able to understand the meaning of these ideas. For instance, in Surah Al-Kahf (18:9-26), the story of the People of the Cave reflects a familiar theme of resurrection and divine protection. This narrative, rooted in the cultural consciousness of the time,, serves as a moral lesson about faith and perseverance in the face of adversity. By employing familiar motifs, the Quran makes its moral lessons accessible to its intended audience. Pre-Islamic Arabian Context The Quran emerged within and responded to the religious and cultural landscape of pre-Islamic Arabia. This engagement is evident in its treatment of pagan practices and beliefs. For instance, the Quran’s critique of polytheistic worship, as seen in Surah Al-Anfal (8:37), demonstrates its active dialogue with contemporary religious practices. The text’s reference to specific figures like Abu Lahab (identity unknown if approached intra-Qur’anically- 111:1-5) and its engagement with the worship of pre-Islamic deities like Al-Lat, Al-Uzza, and Manat (53:19-20) reveal its deep rootedness in the cultural context of its time. Judeo-Christian Influences The Quran’s engagement with Judeo-Christian traditions represents another crucial dimension of its intertextuality. This relationship goes beyond mere borrowing, involving sophisticated theological dialogue and reinterpretation. For example, the Quranic presentation of Jesus and his disciples in Surah Al-Imran (3:52-53) demonstrates how the text engages with Christian narratives while reframing them within its monotheistic worldview. Similarly, the Quran’s discussion of divine revelation in Surah Al-Ma’idah (5:68) shows its complex relationship with previous scriptures. The Problem of Semantic Ambiguity One of the most significant challenges in Quranic interpretation lies in the semantic ambiguity of key terms. The text contains numerous words whose precise meanings remain subjects of scholarly debate. Terms like Abārīq (56:18), Ghislīn [69:36], Sijjīn [83:7-8], ‘Illiyyūn [83:18-19], Zaqūm (زَقُّوم) [37:62], Kalāla (كَلَالَة) [4:176], Jibt (جِبْت) [4:51], present particular challenges due to their limited attestation in pre-Islamic literature or unclear contextual determination within the Qur’an. This semantic complexity underscores the importance of considering broader linguistic and cultural contexts in interpretation. The Polysemy of Ethical Concepts The Quran’s ethical vocabulary exhibits significant polysemy, with terms taking on different meanings in various contexts. Key concepts like Jahiliyyah, Ihsan, and Taqwa demonstrate this semantic flexibility. For instance, Taqwa can signify both personal piety and broader social responsibility, depending on its context. This polysemy complicates purely text-based interpretations and necessitates consideration of the broader cultural and historical framework. The Insufficiency of Linguistic Knowledge While mastery of classical Arabic is essential for Quranic interpretation, linguistic knowledge alone proves insufficient for comprehensive understanding. The text’s rich tapestry of metaphors, allusions, and cultural references requires familiarity with the historical, social, and religious contexts that informed its composition in the first place. This limitation becomes particularly apparent when dealing with culturally specific concepts and references found throughout the Qur’an. The Problem with Text-Based Fundamentalism Text-based fundamentalist approaches often fail to appreciate the Quran’s intertextual nature, leading to rigid and potentially distorted interpretations. Such methodologies can miss the nuanced ways in which the Quran engages with and transforms pre-existing traditions. The result can be an oversimplified reading that fails to capture the text’s dynamic engagement with its cultural and historical context. Given the analysis above, a valid approach to Quranic hermeneutics must be based on its intertextuality as described above. An intertextual approach to Quranic hermeneutics offers several advantages as it: 1. Provides historical context for proper interpretation 2. Reveals sophisticated literary and rhetorical strategies 3. Illuminates the text’s engagement with contemporary debates 4. Demonstrates its dynamic adaptation of earlier traditions 5. -it can facilitate meaningful dialogue between different religious and scholarly traditions. In conclusion, the necessity for a valid Qur’anic interpretation becomes evident when considering the importance of intertextuality and the limitations of intra-Qur’anic text-based methodologies. By recognizing the Quran’s deep engagement with pre-existing cultural, religious, and literary traditions, we can enhance our understanding of its message, meaning, and enduring significance. Intertextuality, which involves the relationships between texts and how they inform one another, is crucial for unravelling the Quran’s narrative strategies, theological assertions, and ethical prescriptions. The Quran’s reliance on the audience’s familiarity with pre-existing narratives underscores the significance of understanding its cultural and historical embeddedness for a comprehensive interpretation. The Quran’s dialogues with pre-Islamic Arabian practices and Judeo-Christian traditions showcase its dynamic adaptation and reinterpretation of earlier narratives within its monotheistic worldview. However, the semantic ambiguity of key terms and the polysemy of ethical concepts pose challenges that require a broader consideration of linguistic, cultural, and historical contexts for a holistic understanding. An intertextual approach to Quranic hermeneutics not only provides historical context and reveals sophisticated literary strategies but also fosters meaningful dialogue across religious and scholarly traditions. By appreciating the Quran’s intertextual nature, we can move beyond rigid interpretations, promoting better interfaith understanding and academic collaboration. As such embracing intertextuality is essential for unlocking the Quran’s richness and complexity, enabling a more nuanced and profound engagement with its teachings and implications. ------ Checkout Dr. Adis Duderija’s personal website at: https://dradisduderija.com/ A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are (co-edited) - Shame, Modesty, and Honour in Islam and Interfaith Engagement beyond the Divide (Springer) URL: https://www.newageislam.com/debating-islam/interpretation-intertextuality-intra-quranic-methodology/d/134266 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

The Unyielding Stance against Terrorism: A Unified Fight beyond Religion

By New Age Islam Staff Writer 7 January 2025 The Kumbh Mela Bomb Threat: Exposing the Manipulation of Religious Identities Main Points: 1. Terrorism Knows No Religion: A Global Challenge Beyond Boundaries 2. The Distortion of Religious Teachings: Terrorism Is a Tool for Personal Agendas 3. Islam's Core Message: Peace, Tolerance, and the Sanctity of Life 4. Hinduism's Teachings on Non-Violence: A Call for Peace and Harmony 5. The Universal Battle Against Terrorism: Uniting Communities for Justice 6. Justice Over Identity: How the Arrest of Ayush Jaiswal Highlights the Need for Unity ------ Bihar Man Ayush Jaiswal Arrested For Bomb Threat To Kumbh Mela Using Fake Identity As ‘Nasir Pathan’ ----- Terrorism, often associated with extremist ideologies, poses a threat to humanity, peace, and stability. It is an act of violence intended to instil fear and propagate agendas through terror and destruction. However, a crucial truth is that terrorism has no religion. Whether committed by an individual claiming to be a Muslim, a Hindu, or anyone else, terrorism is a crime against humanity that transcends religious boundaries. The recent arrest of Ayush Kumar Jaiswal, a man from Bihar, for making a bomb threat during the Kumbh Mela in Prayagraj under the false identity of "Nasir Pathan," serves as a stark reminder of this fact. The Kumbh Mela Bomb Threat Incident: A Case of False Identity and Religious Manipulation On December 31, 2023, Ayush Jaiswal, using the alias "Nasir Pathan," posted a bomb threat targeting the Kumbh Mela, one of the largest religious gatherings in India, held in Prayagraj, Uttar Pradesh. This threat sparked immediate action by the authorities. The Uttar Pradesh and Bhawanipur Police swiftly apprehended him. Ayush had attempted to disguise his true identity by using a Muslim name, "Nasir Pathan," but was quickly exposed for the criminal he was. The police not only arrested him but also launched an investigation into his potential connections, including a trip he made to Nepal after the threat was posted. What is significant about this case is that it highlights an important point: terrorism can be propagated under any guise—be it Islamic, Hindu, Christianity, or otherwise. The identity of the perpetrator is irrelevant when it comes to justice. The truth is that terrorism is not a reflection of any religion but is a tactic employed by individuals driven by personal motives or affiliations with extremist groups, regardless of their religious background. Terrorism Has No Religion: The Larger Truth While it's undeniable that some terrorist groups and individuals may exploit religious ideologies to justify violence, it is equally important to recognize that terrorism does not belong to any religion. Terrorism is about the violent pursuit of a particular political or ideological agenda, often cloaked in religious rhetoric. Whether it’s Islamic, Hindu, or any other form of extremism, terrorism is a global challenge that demands a united front. The arrest of Ayush Jaiswal proves that religious identity is often manipulated for nefarious purposes. Terrorists and extremists of all kinds, whether self-proclaimed followers of Islam or Hinduism, distort religious teachings to suit their violent agendas. However, their actions are not a reflection of the core tenets of the religions they claim to represent. Islam: A Religion of Peace and Tolerance Islam, at its heart, advocates for peace, tolerance, and justice. The Quran, the holy book of Islam, emphasizes the sanctity of life and condemns all forms of violence against innocents. One of the most well-known verses from the Quran is: "Whoever kills a soul unless for a soul or for corruption [done] in the land - it is as if he had slain mankind entirely." (Quran 5:32) This verse underscores the high value Islam places on human life and the sanctity of peace. The religion teaches that violence is only justifiable in very specific circumstances, such as self-defence or the defence of others, and even then, it must be done with great restraint and proportionality. The example of the Prophet Muhammad (peace be upon him) further affirms Islam’s commitment to peace. Despite facing extreme persecution during the early years of Islam, the Prophet Muhammad (peace be upon him) never resorted to violence except when it was absolutely necessary for self-defence. He consistently preached forgiveness and compassion, saying, “The strong person is not the one who can overpower others, but the one who controls himself when angered.” (Sahih al-Bukhari) In recent years, many Muslim leaders and scholars have spoken out against terrorism, condemning it as incompatible with the teachings of Islam. Groups like the Council of Islamic Ideology and Al-Azhar University in Egypt have issued fatwas (religious decrees) explicitly denouncing terrorism in all its forms, reinforcing the message that terrorism is a corruption of Islam’s true message. Hinduism: A Religion of Non-Violence and Compassion Hinduism, one of the world’s oldest religions, is equally clear in its teachings about non-violence (Ahimsa) and peace. The concept of Ahimsa is central to Hindu philosophy and stresses the importance of living in harmony with all living beings. The famous Hindu scripture, the Bhagavad Gita, teaches that true warriors fight not for personal glory or power but for righteousness and justice. The battle described in the Gita is symbolic of the inner conflict every individual must face between good and evil. Karamchand Gandhi, one of the most influential figures in modern Indian history, championed the principle of Ahimsa and used it as a powerful tool for social and political change. He strongly believed in non-violence as a means to resist oppression, stating, “An eye for an eye only ends up making the whole world blind.” Gandhi’s philosophy of peaceful resistance has been a beacon of light for many around the world, demonstrating that violence is never the answer, and that peace and understanding are the paths to justice. While Hinduism itself does not support violent extremism, there have been instances where certain individuals or groups have sought to justify violence in the name of protecting Hinduism. These instances, however, are a distortion of the religion's core teachings. Many Hindu leaders and scholars continue to emphasize the importance of peace, tolerance, and co-existence with others, regardless of religious or cultural backgrounds. The Universal Fight against Terrorism The arrest of Ayush Jaiswal is a reminder that terrorism has no religion—it is simply a tool used by those with destructive motives, irrespective of their religious affiliation. The actions of this individual, who sought to cause harm under a false identity, reinforce the need for all communities to unite against violence and extremism. Both Islam and Hinduism, despite being at the centre of several global conflicts, offer profound teachings about peace, tolerance, and respect for life. The key takeaway here is that terrorism, regardless of the label used to justify it, is a crime that must be opposed by all people of good will—Muslims, Hindus, and others alike. By emphasizing these shared values and working together, we can build a more peaceful and just world, free from the scourge of terrorism. As the Indian police continue to demonstrate, the fight against terrorism transcends religious lines—it is a matter of justice and humanity. We must remember that no matter the identity of the perpetrator, terrorism is a threat to all of us, and it will never be tolerated. URL: https://www.newageislam.com/islam-politics/stance-terrorism-unified-fight-religion/d/134264 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Archaeological Survey of India Must Emulate 'Field Marshal' Ayub Khan's Example

By Sumit Paul, New Age Islam 7 January 2025 In a scathing critique, Scottish historian and Indologist William Dalrymple condemned the demolition of Agra's 17th-century Mubarak Manzil, calling it an "Appalling Negligence Of India's Heritage" and the main reason why the country fails to attract tourists from abroad despite its rich cultural past. Sharing TOI's report on a social media platform, Dalrymple said, "One of the most important historic buildings in Agra destroyed with the full connivance of authorities. This is exactly why India attracts so few tourists." In a continuation post on X, Dalrymple added, "Neglect your main heritage centres, allow developers to raze all its heritage properties, and then be surprised when this great country has fewer tourists than Dubai or Singapore." Desecration of monuments and historical sites is a national pastime of Indians. It's our favourite hobby-horse. We're least bothered about the upkeep of our monuments. You can see Suresh loves Meena; Deepak loves Gita or Hearts pierced by arrows inscribed on a faraway walls of even sites like Taj Mahal and Red Fort! I often go to Aurangabad - sorry, no Chhatrapati Sambhaji Nagar! It's for religio-political Hindus and sounds so grating - to teach Urdu and Persian. The city has many historical sites like Biwi Ka Maqbara, Turbat-e-Alamgeer (Tomb of Aurangzeb), Daultabad Fort, Panchakki, to name but a few. Many parts and portions of these sites are badly damaged. But who cares? We've a casual attitude towards our heritage. I wrote a couple of years ago in The Tribune, Chandigarh, that even in a failed country like Pakistan with the same ethos, one finds monuments in a much better shape as the self-proclaimed Field Marshal Ayub Khan made the desecration of monuments a punishable offence in the 60s. The vandals at historical sites in Pakistan are immediately sent to the nearest slammer. You won't find even a trace of vandalism at Mohenjo-Daro in Larkana district, Sindh, Pakistan. Hinglaj Mata Temple in Pakistan's Balochistan region is also very well-maintained. I myself witnessed this as I've visited Pakistan a number of times. Over the last three decades, the place (Hinglaj Devi Temple) has gained increasing popularity and became a unifying point of reference for Pakistan's many Hindu communities. Archaeological Survey of India should also emulate Ayub's example to punish the transgressors. Now the 'resurgent' Hindu India is even more casual about the sites that belong to Muslims, whether mighty rulers or mendicant Sufis. We're worse than those Talibanis who destroyed Bamiyan Buddhas of Afghanistan in 2001. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/archaeological-india-emulate-field-marshal-ayub/d/134263 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Syria Becomes Zionist Occupied Territory After Asad’s Ouster

By Mohammed Khaku for New Age Islam 7 January 2025 Those who rejoice in the overthrow of Bashar al-Assad in Syria by agents of imperialism and Zionism may find their joy and celebration to be short-lived. The Zionist occupation of Syria is comparable to of Palestine, as Muslims are often perceived as gullible, indifferent, and divided along sectarian lines. The Muslim Ummah will face consequences for this ostrich like attitude, burying their heads in the sand instead of recognizing their grim reality. Bashar al-Assad ------ Syria Is Now Carved Into Three Occupation Zones The Zionist-controlled south, Turkey’s northwest, and a US-controlled northeast boasting most of Syria’s farmland and energy resources which will be exploited. Those who collaborated in Syria’s destruction are traitors to the Islamic Ummah and the Arab rulers are de facto agents of the Zionist (Dajjal). This is not an endorsement of Asad's oppressive and dictatorial regime; however, the reality is that entire Arab world is replete with tyrants such as MBS, al-Sisi, the Al Thani family (Qatar), the Al Khalifa family (Bahrain), the Al Maktoum family and the Al Zayed family (UAE). These Pharaohs and Kings are apprehensive and nervous after Assad's ouster due to thousands of political prisoners and human rights violations. Their fate may mirror that of Assad. Arab rulers of the Middle East seem to suffer amnesia to have forgotten the fates of Gaddafi and Saddam Hussein. The United States has overthrown fourteen governments since the Second World War. The USA and UK have consistently supplied billions of dollars in military armaments to oppressive dictators. Why, then, did Assad become a candidate for regime change after being invited to Buckingham Palace by the Queen? Was he any less brutal at that time? Asad's true offense was his refusal to relinquish the Golan Heights, his resistance to becoming a puppet of the West and his genuine support for the Axis of Resistance in their fight against Zionist war criminals. The fall of Assad is attributed to deceit, duplicity, and hypocrisy of the Syrian army, Arab monarchies, and Western colonial powers. However, an unforeseen consequence of Asad's downfall may be that it causes anxiety among Arab rulers and oppressive leaders due to the possible domino effect. This situation cannot be considered favourable, even though Syria has been plunged into chaos which it may not recover from for decades. Why the media been so eager to portray al-Jolani as a "moderate?" What actions has he done to deserve such accolades? HTS is headed by a fugitive with a ten million dollar ransom. Al-Jolani emerged from the guts of al-Qaeda and is an ‘alumnus’ of the Bucca and Abu Ghraib prison camp in Iraq. This individual, who excelled in torture, beheadings, and rape, went on to establish a Caliphate in Mosul, only to overnight become a freedom fighter. It’s like “putting lipstick on a pig”. What hypocrisy! Al-Jolani has discarded his turban, trimmed his beard, and now wears a suit and tie, which some believe is influenced by Zionist and USA creations. HTS is a dangerous chameleon, frequently changing its names, emblems, flags, and affiliations from Al Qaeda to ISIS (Daesh), then to Al Nusra, the Free Syrian Army, White Helmets, and various other entities over time. HTS Is The Same Side Of The Coin As Al-Qaeda The overthrow of Assad by Al Jolani has diverted attention from Israel's military actions in Gaza. The occupation of the Golan Heights and the West Bank continues without any humanitarian considerations. The Zionist occupying forces have destroyed the Syrian air force, naval vessels, and radar installations, while occupying the Golan Heights and displacing thousands of people. When questioned about criminal activities, Al-Jolani asserted that he had expelled Iran and Hezbollah from Syria. Al-Jolani is considered a key partner in achieving this objective and has facilitated the removal of Russians and Iranians from Syria to create Greater Israel. The Zionists are determined to destroy Masjid-al-Aqsa and construct the mythical Third Temple. The fanatical Zionists have made no secret of this intention. The unreliable and deceitful Arab rulers are perceived as instruments of Israel and Western powers. These illegitimate regimes seem to have no problem with being under Zionist influence. The Zionists' insatiable desire for land will lead to the annexation of more countries. The broader Zionist scheme, known as the Greater Israel project, envisions expansion from the Euphrates to the Nile. What can prevent them? The Zionists' ultimate objective is to destroy Islamic Republic of Iran, but they want the United States to do it for them. Will the United States engage in this unlawful proxy war, or will wiser minds prevail in Washington? The neo-conservative Zionist warmongers perceive that wars benefit the US economy and the Military-industrial complex. There are nearly half a billion Arabs and almost two and a half billion Muslims. Are we at the mercy of fewer than ten million Zionist fanatical messianic-millenarian extremist Zionist Jews who are bent on our destruction? While Muslims are engaged in conflicts over minor issues such as the position of hands during prayers or the commemoration of Ashura, our adversaries are exploiting these divisions to undermine our peace and stability. Are Bedouin Arab leaders so negligent and forgetful that they cannot recognize the imminent threat to themselves, as Moammar al-Qaddafi, with his foresight, warned his fellow Arab leaders at the March 2008 Arab summit? When will Arab leaders rise to unite the Muslim Ummah and put an end to the reign of the genocidal Zionist Dajjal? --- Mohammed Khaku was born and raised in Mombasa, Kenya and in 1972 travelled to the UK for further studies. In 1980 moved to the USA and began his public service with Allentown Muslim Community in 1985 URL: https://www.newageislam.com/islam-politics/syria-zionist-occupied-territory-asad/d/134265 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

The Voice of Unity: How Maulana Mazhar ul Haque United Hindus and Muslims Against Colonial Rule

By Syed Amjad Hussain, New Age Islam 7 January 2025 Maulana Mazhar ul Haque was a visionary freedom fighter who worked for communal harmony, education, and democratic decentralisation. He united Hindus and Muslims, supported India's independence, and established institutions like Sadaqat Ashram, leaving an enduring but underappreciated legacy. Main Points: 1. Mazhar ul Haque was an active participant in key movements such as the Champaran Satyagraha, Non-Cooperation, and Khilafat Movements, and resigned from lucrative positions to join the freedom movement. 2. He was a firm believer in Hindu-Muslim unity and said, "Whether we are Hindus or Muslims, we are in the same boat," bringing harmony between communities. 3. He advocated for free and compulsory primary education and established institutions like Sadaqat Ashram and Bihar Vidyapeeth to promote nationalist education. 4. Haque opposed the purdah system, supported women’s empowerment, and advocated for grassroots governance through Panchayats for the inclusion of democracy. 5. Despite his massive contributions, his birthplace and family are neglected, and his role in India’s freedom struggle is hardly acknowledged. ----- Introduction Maulana Mazhar ul Haque (22 December 1866 – 2 January 1930) was a towering figure in India's freedom movement—a lawyer, educator, social reformer, and an ardent advocate for communal harmony and democratic decentralisation. Despite his immense contributions, his legacy has been largely forgotten, with little recognition for his sacrifices and achievements. This article delves into the life, ideals, and contributions of this visionary leader, who dedicated his life to India's independence and the upliftment of society. Early Life and Education Born in Bahpura, Patna district, Bihar, into a zamindar family, Mazharul Haque was the only son of Sheikh Ahmadullah, a wealthy landlord. He began his education at home under the guidance of Maulvi Sajjad Hussain, learning Urdu and Persian. He later attended Patna Collegiate School, matriculating in 1886. Haque pursued higher studies at Canning College, Lucknow, but left in 1888 to study law in England. His time in London was transformative, as he interacted with Indian students from diverse communities, strengthening his commitment to Hindu-Muslim unity. He founded Anjuman-i-Islamia, an organisation that brought Indians together on a platform that transcended religious and regional lines. This forum became a space to discuss India's problems, and it was here that Haque introduced Mahatma Gandhi to public life. In 1891, after completing his law degree, Haque returned to India and started practising law in Patna. He briefly served as a Munsif in the judiciary but resigned due to differences with the District and Sessions Judge. A Life Committed to Public Welfare Mazhar ul Haque's public life began in 1897 during the famine in the Saran district, where he played an active role in relief work. This experience reinforced his resolve to work for the masses. He advocated for the formation of the Bihar Provincial Conference, which sought to press for Bihar's recognition as a separate province due to its distinct requirements. In 1906, Haque was elected Vice Chairman of the Bihar Congress Committee, marking the beginning of his active involvement in the Indian freedom struggle. A staunch proponent of communal harmony, he famously declared, "Whether we are Hindus or Muslims, we are in the same boat. We must sail or sink together." Key Contributions to the Freedom Movement The Home Rule Movement (1916): As President of the Bihar chapter of the Home Rule Movement, Haque worked closely with Annie Besant to promote self-governance and mobilised the people of Bihar. The Champaran Satyagraha (1917): Haque actively participated in Mahatma Gandhi's Champaran Satyagraha, which sought justice for indigo farmers oppressed by British planters. His involvement led to a three-month prison sentence, further cementing his role as a committed nationalist. Non-Cooperation and Khilafat Movements (1920): Responding to Gandhi's call, Haque resigned from his lucrative legal practice and his position in the Imperial Legislative Council. He dedicated himself entirely to the freedom struggle, even giving up Western attire in favour of traditional Muslim clothing as a symbolic gesture of his commitment. Beyond political activism, Haque emphasised grassroots development. He organised Panchayats in the Saran district to promote local governance and empower rural communities. Revolutionising Education: Sadaqat Ashram Education was central to Haque's vision for an independent India. A staunch advocate of free and compulsory primary education, he pushed for this reform during his tenure in the Imperial Legislative Council. In 1920, he donated 16 Bighas of land on the Patna-Danapur Road to establish Sadaqat Ashram and Bihar Vidyapeeth. These institutions became centres of nationalist activities and education for students who boycotted British-run schools during the Non-Cooperation Movement. Sadaqat Ashram served as a hub for imparting education rooted in Indian culture and values. Haque also launched a weekly magazine, The Motherland, from the Ashram, using it as a platform to critique British policies and promote nationalistic ideals. Championing Social Reform Mazhar ul Haque was a vocal advocate for social reform, particularly the anti-purdah movement, which sought to integrate women into mainstream society and politics. He supported Gandhi's efforts to empower women, recognising their critical role in both the independence struggle and societal transformation. Advocacy for Hindu-Muslim Unity Throughout his life, Haque prioritised communal harmony. His efforts to unite Hindus and Muslims were evident in his leadership and actions. The Anjuman-i-Islamia in London, which he founded, exemplified his commitment to bridging religious and regional divides among Indians abroad. His iconic statement, "Whether we are Hindus or Muslims, we are in the same boat. We must sail or sink together," encapsulates his vision of a united India. The Neglect of a Legacy Despite his immense contributions, Mazharul Haque's legacy has been largely forgotten. The house where he was born, which he donated in 1926 to establish a madrasa and middle school, now functions as a government school. The building also serves as an office and a ration storage facility for the school's midday meal scheme. Efforts by locals to preserve his memory have been limited. Yusuf Khurshidi, a resident of Bahpura, lamented, "It is unfortunate that a person who sacrificed everything for the country has been forgotten so fast." Struggles of His Family and Limited Recognition Haque's family now lives in obscurity, struggling financially. This reality highlights the nation's failure to honour its heroes. One of the few tributes to his memory is the Maulana Mazhar ul Haque Arabic and Persian University in Patna, established in 1998. A Visionary Leader Mazhar ul Haque’s vision extended far beyond political independence. He was a pioneer in advocating democratic decentralisation, universal education, and communal harmony. His efforts to establish Panchayati Raj, promote primary education, and bridge religious divides showcase his farsightedness. Conclusion Maulana Mazhar ul Haque was a patriot, a visionary leader, and a selfless freedom fighter who dedicated his life to India’s independence and social transformation. His unwavering commitment to communal harmony, education, and grassroots governance offers valuable lessons for contemporary India. It is high time that his contributions are acknowledged and celebrated. Establishing a memorial in his honour, preserving his birthplace, and including his story in school curricula would be fitting tributes to this forgotten hero. As we remember the sacrifices of countless freedom fighters, let us ensure that Mazhar ul Haque's legacy inspires future generations and remains a shining example of service, sacrifice, and unity. ---- Syed Amjad Hussain is an author and Independent research scholar on Sufism and Islam. He is currently working on his book 'Bihar Aur Sufivad', based on the history of Sufism in Bihar. URL: https://www.newageislam.com/islamic-personalities/unity-mazhar-haque-united-hindus-muslims-colonial/d/134262 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Syria Becomes Zionist Occupied Territory After Asad’s Ouster

The Voice of Unity: How Maulana Mazhar ul Haque United Hindus and Muslims Against Colonial Rule

Monday, January 6, 2025

New Orleans Terror Attack and Verse 9:111 of the Qur’an: Historical Context Of The Qur’an And Historical Necessity To Enjoin Martyrdom Towards The Fag End Of Its Advent

By Muhammad Yunus, New Age Islam 5 January 2025 -------------------------- Reading, quoting or effectuating any Qur’anic verse in isolation - without any regard to its context and without cross referencing it with other complimentary verse (s) contradicts the letter and the spirit of the Qur’an, and can result in grievous distortion of its message and must be avoided. -------------------------- The case of New Orleans lone wolf terror attack was speculatively traced to the verse 9:111 of the Qur’an, and rightly blamed to radicalization and a host of other factors including repeated exhortation to war and martyrdom in the Biblical scripture as Ghulam Ghaus Siddiqui Saheb has very ably expounded in his article of January 4. I am doing this short article to shed light on the historical context of the Qur’an and the backdrop of Surah al-Tauba which has several verses that has the tone and flair of 9:111. This is to demonstrate that regardless of the Biblical pronouncements quoted in the above article, the Qur’an’s call to martyrdom was a historical necessity without which Islam may have perished soon after the Prophet’s death that happened within 2-3 years of the revelation of the 9th Surah to which 9:111 belongs. Historical Background Of The Qur’an In Summary Starting as sole missionary at age 40 around 610 AD, the Prophet of Islam Muhammad (may God’s mercy and blessings be upon him) preached a monotheistic faith in his birth place, Mecca, that challenged their (Arab) gods and ancestral ways. The Meccans adamantly rejected his claims and strongly resisted fellow Arabs from joining the new faith. So Muhammad made only few converts during his stay in Mecca for the next ten years, patiently bearing a barrage of insults and calumnies that were hurled at him by all and sundry barring few exceptions. Many of the converts were also subjected to violence and some were killed. Ultimately, to avoid imminent assassination, he escaped to Medina some 270 mile up North with only one companion as mentioned in the Qur’an. This Was Around 622 AD The ensuing seven to eight years were most testing and crucial for the Prophet. As his popularity grew with time, the Meccans, the desert Arabs, the powerful Jewish tribes of Medina and many of the shaky converts of Medina (known as hypocrites) - all conspired against him. On a number of occasions, they collaborated militarily and sent powerful armies to annihilate the Prophet and his steadily growing company of believers (Ummat). The believers also faced grave military threat from the neighbouring Christian Byzantine (Eastern Roman Empire) who boasted of a massive and well organized army that was, well equipped, regularly drilled, and had strong cavalry divisions and extensive combat experience. Militarily, they were far superior to the followers of the Prophet who consisted of diverse tribal warriors with no experience of organized or coordinated warfare. So any military strategist could only have had dire predictions for the new faith. This Was Around 630 AD In the divine scheme, the Prophet had only two years left (he died in 632 AD), and unless the hostile pagans and the hypocrites were integrated into the community and the Byzantine threat diffused, Islam risked extinction soon after the Prophet’s death. The Qur’an had to achieve the unachievable in just about two years’ time. It was in this historical setting that the Surah al-Tawbah was revealed. As the Prophet’s community was in no position to match its enemies in any military encounter, the Qur’an infuses the believers with moral courage, passion of martyrdom and promise of divine reward (Paradise) even if they were to die in the cause of Islam. This was the context of the verse 9:111 as well as some other verses of the 9th Sura (al-Tauba). Possibly in highly vulnerable situation in which history had cast the Prophet and his followers there was no option but to recourse to martyrdom to save Islam from extinction. Thus at that moment in history the bidding to martyrdom was a historical necessity. What course history would have taken without Islam is a matter of gloomy conjecture – though one can get some inklings about the benevolent impact of Islam on the turf of history from the words of some of the iconic scholars of the Christin West: “Islam prevailed because it was the best social and political order the time could offer. It prevailed because everywhere it found politically apathetic people, robbed oppressed, bullied, uneducated and unorganized and it found selfish and unsound governments out of touch with any people at all. It was the broadest, freshest and cleanest political idea that had yet come into actual activity in the world and it offered better terms than any other to the mass of mankind” – H.G.Wells [1] “The Eastern thinkers of the ninth century laid down on the basis of their theology, the principle of the Rights of Man, ....of which the humane and chivalrous prescriptions would have put to blush certain belligerents in the Great War; expounded a doctrine of toleration of non-Muslim creeds so liberal that our West had to wait a thousand years before seeing equivalent principles adopted.” - Count Leon Ostrorog [2]. "The theory of the Muslim faith enjoins toleration and freedom of religious life for all those followers of other faiths who pay tribute in return for protection …, The very existence of so many Christian sects and communities in countries that have been for centuries under Mohammadan rule is an abiding testimony to the toleration they have enjoyed, and shows that the persecutions, they have from time to time been called upon to endure at the hands of bigots and fanatics, have been excited by some special and local circumstances, rather than inspired by a settled principal of intolerance." - Thomas W. Arnold (1864-1930). [3] "After Muhammad's death, Jews and Christians were never required to convert to Islam but were allowed to practice their religion freely in the Islamic empire. Later Zoroastrians, Hindus, Buddhists and Sikhs were also counted among the ‘People of the Book'. It has never been a problem for the Muslims to coexist with people of other religions.” - Karen Armstrong. [4] 1. H.G.Wells, The Outline of History, p. 613/614. 2. Asaf A.A. Fyzee, Outlines of Mohammedan Law, 5th Edition, New Delhi 2005, p. 53/54. 3. Thomas W. Arnold, Preaching of Islam, 2nd revised edition, 1913, reprinted Delhi 1990, p. 419/420. 4. Karen Armstrong, Muhammad, London 1991, p. 87. Summing Up: The Qur’an asks its universal audience to probe into its verses and seek the best meaning in them: • “We have sent down the Book to you (O Muhammad,) with blessings so that the prudent may probe into its verses (message) and be mindful of it” (38:29). • “Will they not probe into the Qur'an - or are there hearts sealed” (47:24) • “Those who listen to this speech and follow the best (meaning) – it is they who are guided by Allah, and it is they who are prudent” (39:18). [earlier listed under Note 11] • “Follow the best (meaning) of what has been sent down to you from your Lord, before suffering comes upon you of a sudden and without your knowledge” (39:55). [earlier listed under Note 11] Therefore, reading, quoting or effectuating any Qur’anic verse in isolation - without any regard to its context and without cross referencing it with other complimentary verse (s) contradicts the letter and the spirit of the Qur’an, and can result in grievous distortion of its message and must be avoided. Also Read: The ISIS And Its Likes – The Muslim Violent Extremists Of This Era Must Be Outlawed On Historical Precedent To Save The Middle East From A Tsunami Of Bloodshed And The World From A Clash Of Civilizations The Heinous Crimes That ISIS Is Perpetrating Totally Opposed To Islam And Those Killed Fighting For ISIS May Earn Divine Wrath Instead Of Paradise And ‘Hurs’ – An SOS To All Mosque Imams Declare The ISIS As The Kharijites (Those Who Seceded From Islam) As This Article Demonstrates And Declares: Global SOS To The Ulama, Muftis, Intellectuals And Scholars Of Islam ISLAM IS A RELIGION OF PEACE AND PLURALISM The Heinous Crimes That ISIS Is Perpetrating Totally Opposed to Islam And Those Killed Fighting for ISIS May Earn Divine Wrath Instead of Paradise And ‘Hurs’ – An SOS To All Mosque Imams Countering Violent Extremism – Muslim Ulama And Custodians of Faith Must Avert A Potential Holocaust Declare the ISIS as The Kharijites (Those Who Seceded from Islam) As This Article Demonstrates and Declares: Global SOS To the Ulama, Muftis, Intellectuals and Scholars of Islam Muslims Have NO Qur’anic Basis for Religious Supremacism Terrorists Have Failed So Far and Should Not Be Allowed To Affect Global Multiculturalism, Sultan Shahin Tells Parallel Meeting at UNHRC in Geneva The Rising Threat of Islamic Extremism in India: Moderate Intellectuals Must Join the Battle against Supremacism, Exclusivism, Sectarianism, Fascism and Violent Takfirism in Muslim Society Muslims Must Confront Islamist Terror Ideologically: An Islamic Reformation Required Islamic Radicalism Going Mainstream Throughout The East, says Sultan Shahin in a conference at United Nations in Geneva ------ Muhammad Yunus, a Chemical Engineering graduate from Indian Institute of Technology, and a retired corporate executive has been engaged in an in-depth study of the Qur’an since early 90’s, focusing on its core message. He has co-authored the referred exegetic work, which received the approval of al-Azhar al-Sharif, Cairo in 2002, and following restructuring and refinement was endorsed and authenticated by Dr. Khaled Abou El Fadl of UCLA, and published by Amana Publications, Maryland, USA, 2009. URL: https://www.newageislam.com/islam-terrorism-jihad/orleans-terror-attack-verse-9-111-quran-martyrdom/d/134248 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

The 813th Urs at Ajmer Sharif: Demystify the Historic Heritage of Khwaja Moinuddin Chishti (R.A) from Original Sources!

By Ghulam Rasool Dehlvi, New Age Islam 6 January 2024 "Developing river-like generosity, Sun-like bounty, and Earth-like hospitality is the highest devotion to Almighty Allah.” Khwaja Moinuddin Chishti Gharib Nawaz R.A ----- There is no denying the fact that Gharib Nawaz Khwaja Moinuddin Chishti RA is historically known as an epitome of communal harmony and inter-religious unity in India. On the occasion of his 813th Urs, Indian Prime Minister handed over a ceremonial ‘Chadar’ to be offered at Ajmer Sharif Dargah, even as controversy rages around a court case about the ceremony. As an annual tradition since 1947, an offering of Chadar is given by the prime minister at the Dargah during the death anniversary of the most prominent Sufi sage of Silsila Chishtiya in the Indian subcontinent. This writer is attending the ongoing 10-day Urs of Khwaja Moinuddin Chishti (RA) in which the royal Mahfil is being held every night where the words of Chishti poets, especially Amir Khusro, the king of Sufiyana Kalams, are resonating. At the same time, the beautiful renditions of medieval spiritual luminaries like Meerabai and Kabir Das are also filling the ears of the divine lovers of Khwaja with great devotion. The most interesting scenery is that the royal Mahfil of Urs is being organized in the 800-year-old Mahfil Khana, also called Sima Khana of the Dargah which is still vibrant as a centre of attraction for the people of all hues and heritages. This Mahfil, which started on the first date of the month of Rajab of the Hijri calendar, continues till the 6th Rajab—the day of Qul Sharif. The royal Mahfil seems to be a refreshing remnant of the medieval era of Muslim emperors. The traditional royal entourage, which is called the hereditary Amla, is handling every ritual of the Mahfil. Dresses of the same style, from laying the floor and setting up the tents, putting up lanterns for lighting the gathering and reciting Al-Fateha, distributing the Tabarruk (food as a blessing) and carrying the Chaub, all the paraphernalia is present. The gathering is getting enthralled by the Qawwals like Asrar Hussain of the Shahi Qawwal Chowki of the Dargah. Apart from them, the families of the big Qawwals from all over the country, and the hereditary Qawwals, are presenting their Kalam every night here. Almost 200, 300 and 400-year old Persian and Brij Bhasa Kalams are being sung. Not only the Kalams of Muslim Sufi elders but also the Kalams of famous Bhakti tradition poets Meerabai and Kabir Das are being presented. This is the living example of Ganga Jamuna Tehzeeb—the composite culture the social fabric of Indian communities is known for. For instance—While we hear the enchanting verses of Amir Khusro such as “Ae Ri Sakhi More Piya Ghar Aaye.....O friend, my beloved has come home”, Meera's extremely devotional poem ...O Beloved, open your eyes, the maid is standing in your service since long” is also soothing the atmosphere of the large gathering of Sufi saint’s lovers. Kabir's verses which have also become the highlight of the Mahfil are an indelible mark of the Bhakti period, an era which ushered in binding Hindu and Muslim unity in India. Significantly, Amir Khusro's famous devotional poem for Hazrat Nizamuddin Auliya “Jag Ujiaro Jagat Ujiaro” deports our memory back to the Vaishnav poet Tulsidas who used the description “Hai Parasiddh Jagat Ujiyara” (Your highness illuminates the world!). The 11th-century Sufi saint popularly known as “Khwaja Gharib Nawaz” (Benefactor of the Poor) Moinuddin Chishti RA founded the Chishti Sufi order in India after he was initiated into the Silsilah by his Master/Murshid Khwaja Usman Harwani or Haruni (1107 – 1220). Harwani was an early Sufi saint who came from Harwan in Iran to India as a successor to Khwaja Shareef Zandani, the 16th link in the Chishti Order. Today, traditionally the Urs of Ajmer Sharif is seen as the most significant congregation of shrine visitors who hail from all faith traditions, not just Islam. Hindus, Muslims, Sikhs, and people of various other religions celebrate the Ajmer Sharif Urs. For, Khwaja Gharib Nawaz's humane compassion was for one and all. His message of peaceful reconciliation with all (Sulh-e-Kul) is the key to his widespread popularity. His harmonious teachings and traditions are glaring pieces of evidence. Based on the concept of Khidmat-e-Khalq (Service to Mankind), Chishti Silsila in Indian Sufism is actually a service-oriented spiritual lineage, and not just a shrine-based Sufism, established by Khwaja Moinuddin Chishti (RA). He came to India after he had a sacred vision of the holy Prophet (peace be upon him) who exhorted him to go and preach saintliness and Islamic spirituality in the Indian subcontinent. Therefore, he is famously called Sultan-ul-Hind (Spiritual King of India) and Ataa-e-Rasool (the holy Prophet’s gift to this land). In Rajasthan, India, his resting place “Ajmer Sharif” stands out as the most sacred shrine or Dargah with its annual Urs being the largest Sufi congregation in the country. On every anniversary (Urs) of Hazrat Khwaja Moinuddin Chishti, followers of all faith traditions throng the Dargah in Ajmer Sharif. Now the question is: How do we know and learn more about his life, sayings, teachings, and traditions? How authentic are the primary and secondary sources to acquaint ourselves with his legacy? Have our predecessors carefully preserved the rich tapestry of spiritual knowledge and written and oral transmissions from Khwaja Gharib Nawaz R.A? A recent research work in Urdu by Jamia Millia Islamia’s renowned Islamic scholar Dr Mufti Muhammad Mushtaq Tijarwi (Faculty at the Jamia’s Department of Islamic Studies) is a substantial source on this subject. Under the title “Hazrat Khwaja Moinuddin Chishti Ajmeri R.A: Hayaat-o-T’aleemat (Life and Teachings)”, the book is a valuable anthology that contains credible quotations and extensive references to different modern and pre-modern authors, bibliographers and chroniclers of the Chishti Sufi tradition in the Indian subcontinent. “Much has been written in the biographies of Hazrat Khwaja Ajmeri (RA). Some of these books are as crucial as basic references and primary sources. This book recently published by Suffa Academy, Jamia Moinuddin Chishti (Ajmer, Rajasthan) has been authored only after scrutiny and comprehensive study of all these key texts and other study materials, most of which have been published”, the author writes at the very outset. Documenting and commemorating the remarkable life and contributions of Khwaja Gharib Nawaz (RA), distinguished scholar Dr Mufti Mushtaq Tijarwi penned this book with a profound objective and a noble intent, as he told this writer. “I intended not only to carry out a dispassionate research work on the most prominent Sufi saint of India but also to highlight his significance and re-visit his historical legacy and thus pay a humble tribute to his extraordinary life and contributions. He notes in his “preface”: “Not that there was no Sufi saint in this country before the advent of Hazrat Khwaja. But Sufism (Tasawwuf) got momentum in India only with the commencement of the Chishtiyya Sufi lineage founded by Gharib Nawaz (RA).”It was only with the Chishtiyya Silsilah that numerous other prominent Sufi Orders from Arabia, Persia and Central Asia—such as Quadriyyah, Naqshbandiyya, Suhrawardiyya, Rifaiyya and Kubrawiyya—emerged in India. Significantly, most of these Sufi Orders were born outside the Indian sub-continent but they were well anchored and imbued in India’s local spiritual ethos, mainly due to Hazrat Khwaja Gharib Nawaz’s popularity among people of the country. Then within the Chishti Silsilah, several India-centric local Sufi Orders sprang up in different parts of India as organic branches of the Chishti Order. They were invented and popularised by Bengali, Kashmiri, Gujarati and Marathi Sufi Mystics who were imbued with the local culture, indigenous spiritual traditions, and vernacular languages. For instance, Silsilah Ashrafiyya-Chishtiyya, Qalandariyah-Chishtiyya Madariyya-Chishtiyya, Warsiyya-Chishtiyya, Inayatiyya-Chishtiyya are some of those Sufi Orders which sprang up from the original Chishti Sufi Order in India. Today, these local Silsilas have become enduring pillars of the global Chishti tradition in contemporary Sufi thought and practice. Dr Mushtaq Tijarwi’s devotion to preserving and promoting the teachings of Khwaja Gharib Nawaz (RA) through his profound scholarship in Indian Islamic history serves a noble purpose. Some of the important works, textbooks and historical accounts that he has discussed consistently in his book are important to note. These works continue to enlighten us about the life and teachings of Khwaja Gharib Nawaz and will inspire future generations and seekers of Sufi wisdom if translated into regional and global languages. Some of them are as follows: Ø Siyar ul Awliya by Ameer Khurd Kirmani (1309 – 1368). This is the most important and oldest historical biography of the Sufi saints including Khwaja Gharib Nawaz (RA). Most incidents of his lifetime have been recorded in this sizable book. Ø Siyar ul Arifeen by Sheikh Hamid Bin Fazlullah Jamali (d. 1535). This is the second most important and the oldest one after Siyar ul Awliya. Since both these books are closer to the times of Khwaja Ajmeri (RA), they are regarded as the most credible sources on his lifetime. Ø Siyar ul Aqtaab by Al-Hadiya Ibn Abdur Raheem Chishti Ø Futuh al-Salateen by Abdul Malik Usami (1311 – 1350) Ø Mir’atul Asraar by Sheikh Abdur Rahman Chishti (d. 1642) Ø Akhbar al-Akhyaar by Sheikh Abdul Haque Muhaddith Dehlvi (1551 – 1642) Ø Tareekh e Farishta by Muhammad Qasim Farishta (1570 – 1620) Ø Tareekh-us-Salaf by Maulana Khwaja Syyed Abdul Bari Moini Ajmeri Ø Moinul Arwaah by Nawab Muhammad Khadim Hasan Shah Ajmeri ----- A Regular Columnist with Newageislam.com, Ghulam Rasool Dehlvi is an Indo-Islamic scholar, Sufi poet and English-Arabic-Urdu-Hindi writer with a background in a leading Sufi Islamic seminary in India. He is currently serving as Head of International Affairs at Voice for Peace & Justice, Jammu & Kashmir. URL: https://www.newageislam.com/islamic-personalities/813th-urs-ajmer-historic-heritage-khwaja-moinuddin/d/134250 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Hindu Extremism and Muslim Reaction!

By Dr. Khwaja Iftikhar Ahmad, Tr. New Age Islam Translated into English by New Age Islam In his article, Hindu Extremism and Muslim Reaction, Dr. Khwaja Iftikhar Ahmad revisits a critical issue in Indian society, highlighting the complex dynamics between Hindu extremism and the Muslim response. Originally published in 1999, the article reflects on the growing tensions during the BJP government's tenure in Uttar Pradesh, especially with the imposition of Vande Mataram and Saraswati Vandana in schools. Dr. Ahmad explores the theological, social, and political implications of such mandates, stressing the need for Muslims to approach these challenges with wisdom and foresight. He further critiques the divisive tactics of political forces and calls for a strong, united Muslim leadership to navigate the difficulties ahead. Main Points 1. Historical Context and Ongoing Challenges 2. Theological Dilemmas and National Symbols 3. Political Exploitation of Religious Sentiments 4. The Role of Leadership and Strategic Vision ---- The past is always connected to the present, and the present shapes the future. In this context, I am revisiting the above title 25 years later, republishing some excerpts and annotations for reflection. Nations often hold their intellectual class accountable, lamenting that timely guidance could have averted unfortunate outcomes. Today, I dare to address a similar issue for the third time. The article "Hindu Extremism and Muslim Reaction" was first published in several Urdu newspapers on January 12, 1999. During the tenure of Kalyan Singh’s BJP government in Uttar Pradesh, the mosque-temple controversy peaked. The government mandated the singing of Vande Mataram and Saraswati Vandana in all state educational institutions. A Muslim reaction, presented as a fatwa, emerged in this context. Here is what I wrote back then: “The Kalyan Singh government in Uttar Pradesh issued an order mandating the singing of Vande Mataram and Saraswati Vandana in all educational institutions. In response, a fatwa was issued urging Muslim parents to withdraw their children from government schools, viewing this as a matter of shirk (associating partners with Allah) and Tawhid (the oneness of Allah). In Islam, knowingly associating partners with Allah is tantamount to disbelief and shirk, which may require renewal of faith and marriage. The belief is clear, but my question is: What is the stance on our national anthem, Jana Gana Mana, which includes the words Bharat Bhagya Vidhata? In Hindi, Vidhata is synonymous with God, and here, Bharat (India) is given the status of the Creator. How do we reconcile this? The proceedings of state assemblies and central legislative bodies begin and end with Jana Gana Mana and Vande Mataram. On the borders, when Indian soldiers, regardless of their religion, sacrifice their lives for the country’s safety, Vande Mataram or its tune is often sung. Similarly, Saraswati, regarded by Hindus as the goddess of knowledge, is worshipped with hymns and Bhajans, considered acts of virtue and devotion. Educational, cultural, and literary programs often begin with the lighting of a lamp under an image of Saraswati. Government schools start their day with this Vandana. The majority of their beliefs, rituals, and customs are inherently rooted in shirk and disbelief. What options does a Muslim have in this context? Wage jihad against the majority? Migrate to a Darul-Islam, which doesn’t exist? Or demand another partition, leading to a fate similar to today’s 'Islamic Republic of Pakistan'? If such fatwas become widespread, remember that every verse of the Qur’an denouncing shirk and idolatry will be scrutinized. You may provide context, but no one will listen. The result will be endless disputes between the majority and Indian Muslims, as we see today. Moving forward, when Muslims wake the majority from slumber with the call to prayer, declaring, 'There is no god but Allah,' the direct implication is that their 33 crore deities are false, their worship a grave sin leading to hellfire. If someone files a petition in the Supreme Court, arguing against this practice, what will you do? How will you prove in court that the Qur’an is the word of Allah? Such fatwas complicate matters and create conflicts that are impossible to resolve. Your beliefs may be valid, but others will present psychological, social, and political implications, and argue public order and communal harmony. There is a need for prudence and wisdom in such matters. Those orchestrating these controversies often aim to challenge personal laws, target the Muslim family system, and sow discord among Muslim women by promoting gender equality issues. They provoke Muslim sentiments to elicit reactions that fuel Hindu extremism. Today, coalition governments make legislation difficult, but the political landscape could shift tomorrow. Laws that seem impossible now might become reality (as seen with the triple Talaq legislation). Where do you stand? Before independence, organizations like the Hindu Mahasabha and RSS existed, promoting the concept of a Hindu nation, Hindutva, and cultural nationalism. Their mission has been unwavering, with millions indoctrinated, thousands of branches active nationwide, and secularism inadvertently facilitating the dominance of Hindu traditions at official levels. No leader or party will stand with you against Vande Mataram, Bharat Bhagya Vidhata, or Saraswati Vandana. TV shows like Mahabharat, Ramayana, and Jai Hanuman are products of secular politics. The normalization of idol worship, Saraswati rituals, and Hindu practices among Muslims is already here, facilitated by Muslim politicians and secular allies. Fatwas and reactionary statements only deepen the divide between the majority and Muslims, complicating the lives of ordinary Muslims while empowering Hindu extremists. Do we ever consider the implications of such moves for the 20 crore Muslims of India? The degradation of Muslim leadership, vision, and strategy has left the community vulnerable. Remember, decline is not imposed by adversaries; it is self-inflicted through ignorance and lack of foresight. Addressing issues superficially without planning for the future leads to irreversible damage. What are our priorities? Without leadership, vision, wisdom, or action, we are left with internal criticism and accusations. The decline is the result of our own mistakes, not external forces. It’s time to reflect and act wisely.” ----- Courtesy for Urdu article: Urdu Inquilab newspaper, New Delhi, January 3, 2025 URL: https://www.newageislam.com/islam-politics/hindu-extremism-muslim-reaction/d/134249 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Reflections On Sarcasm

By Sumit Paul, New Age Islam 6 January 2025 "Unless one's Mark Twain or Oscar Wilde, sarcasm from a much less intelligent person is an outright snide remark." This is a translation from French in my banal English. I came across this observation in a French newspaper many years ago. The relentless sarcastic comments of a 'gifted' gentleman has prompted me to analyse sarcasm. What makes some individuals resort to making sarcastic comments all the time? There's no gainsaying the fact that sarcasm needs intelligence and one who makes sarcastic comments has to have a smidgen of intelligence. Here are the finest examples of intelligent sarcasm (in fact, satire) sans vindictiveness and personal vendetta: "Hum Ko Maaloom Hai Jannat Ki Haqeeqat Lekin/ Dil Ke Khush Rakhne Ko 'Ghalib' Ye Khayal Acchha Hai " (Mirza Ghalib), "Koi Hindu, Koi Musalmaan, Koi Iisaaii Hai / Sab Ne Insaan Na Ban-Ne Ki Qasam Khayee Hai" (Nida Fazli), "Dil Khush Hua Hai Masjid-E-Veeraan Ko Dekh Kar/ Meri Tarah Khuda Ka Bhi Khaana Kharaab Hai" (Abdul Hamid Adam) or "Suna Ye Hai Bana Karte Hain Jode Aasmaanon Par / Toh Ye Samjhein Ki Har Biwi Bala-Aasmaani Hai" (Ahmad Alvi). And this one, "Baat Tak Karni Na Aati Thi Tumhein/ Ye Humare Saamne Ki Baat Hai" (Daagh Dehlavi). What Daagh expressed in his mordant couplet is sarcasm. Its caustic humour is obvious and vitriol is written all over. In fact, there's a great difference between sarcasm and satire. One uses irony to some extent in both. You're sarcastic when you say something sweetly but are actually swallowing a bitter pill. You may clap your hands sarcastically when actually you want to throw rotten tomatoes. You say one thing, while you mean the exact opposite. On the other hand, satire holds up a mirror to society in which the readers see for themselves the blemishes in nature and character and make some efforts to correct them. Both sarcasm and satire can be light or severe. You must have noticed that gratingly sarcastic people make fun of you if you relay you’re bothered by their comments? “You’re a baby!” “Calm down-I’m just messing with you,” they say, and you’re left to marvel at this chronic need for them to “mess” with you. It’s as if they feel superior in their casting you as a weakling for being unable to take their sarcasm. Such a sarcastic demeanour may be confusing. It's as if a strange screen of attitude exists between the sarcastic person and their target. Targets may not be sure if the sarcastic one is sending a message or if they are simply joking. The problem with sarcastic people is that they love to pontificate. Sarcasm and condescension often go hand in hand. People, who're habitually sarcastic, also labour under the misconception that they're omniscient. I call them 'ironic polymaths'. They suffer from ' pedantic jingoism.' Sarcastic people often try to run others down. But what about this business of chronic derision towards people whom the sarcastic person has seemingly never had (personal) issues with? Theodore Millon, Ph.D., the late personality disorder giant, also noted (1996) another point is that the chronically-sarcastic/cynical are also pessimistic and have low self-esteem, naturally leading to jealousy of others and therefore criticism and contempt. This also explains the tendency for them to capitalize on others’ “not being able to take it,” providing them a chance to feel superior in that you can’t handle them. This explains the behaviour of a particular individual whose lifetime mission is to trivialize yours truly, knowing it jolly well that there's a chasm between the level of our intelligence. Interestingly, behavioural psychologists and the researchers in the field of Semiotics -Science of signs and symbols; my professor Umberto Eco at Bologna University (Italy) was the father of Semiotics- have found that morbidly sarcastic people often coin their own metaphors and symbols and use them till they become clichés. So very true! This gentleman in the forum has milked (pun intended) his cow metaphor ad nauseam. To cut the matter short, surfeit of anything is bad. Even Beethoven's nine ethereal symphonies and Mozart's celestial compositions such as 'Requiem' and 'Don Giovanni' start to sound boring if played repeatedly. If you continue to be sarcastic, use your sarcasm intelligently, so that it doesn't reek of blatant revengefulness and outright envy. Change and shift your 'targets' and also coin new and fresh metaphors! I've subjects galore but you've just one metaphor to harp on. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/reflections-sarcasm/d/134254 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

The Trailblazer of Inclusive Politics: Muslim Majlis Founder Dr. Faridi’s Journey to Unite the Oppressed

By Syed Amjad Hussain, New Age Islam 6 January 2025 He Is A Visionary Leader Who Founded The Muslim Majlis. Dr Abdul Jaleel Faridi Fought For The Rights Of Marginalised Communities In India And, Through Activism And Inclusive Politics, Inspired Movements Centred On Equality, Justice, And Socio-Political Empowerment Main Points: 1. Dr. Abdul Jaleel Faridi founded the All India Muslim Majlis to empower marginalised communities and promote inclusive politics. 2. His activism responded to communal riots and the failure of mainstream parties to address Muslim grievances. 3. The Muslim Majlis fought for the rights of Muslims, Dalits, and OBCs. 4. Dr. Faridi's efforts laid the groundwork for Bahujan politics, later championed by Kanshi Ram and BSP. 5. Despite financial and political setbacks, the spirit of social justice and unity as espoused by Dr. Faridi continues to influence contemporary politics. ---- Muslim Majlis Founder Dr. Faridi ----- Introduction Dr. Abdul Jaleel Faridi (1913–1974) is a towering yet underappreciated figure in India’s political history. A physician, freedom fighter, and politician, Dr. Faridi sowed the seeds of a politics that prioritised the empowerment of marginalised and backward communities, setting the stage for movements that reshaped India’s political landscape. His efforts, especially through the establishment of the All India Muslim Majlis, and his unwavering crusade for equality and justice, remain relevant in discussions on inclusive governance. Early Life and the Path to Politics Born on December 14, 1913, Dr. Faridi was a compassionate physician devoted to serving the poor. While the medical profession offered him immense opportunities for wealth, he chose to dedicate his skills to social good. He treated many patients free of charge and invested his earnings in helping the underprivileged. Dr. Faridi viewed politics as a means to alleviate the suffering of oppressed communities, particularly Muslims, who faced socio-economic challenges and rising communal tensions. He joined the Praja Socialist Party (PSP) in 1951 and quickly rose as a prominent leader in the Uttar Pradesh Legislative Council. However, he became disillusioned with the socialist movement, which, despite its rhetoric, failed to address the grievances of the downtrodden. This realisation spurred him to chart a new course, culminating in the formation of the All India Muslim Majlis in 1968. The Political Context Behind Muslim Majlis The formation of the Muslim Majlis was a direct response to the socio-political turmoil of the 1960s. Communal riots, particularly the devastating Jabalpur riots of 1961, exposed the vulnerability of Muslims and the inability of the government to protect minorities. Existing political parties, including Congress and socialist groups, were indifferent to the plight of Muslims. This led to widespread disillusionment among Muslims, who began withdrawing from mainstream politics. The All India Muslim Majlis-e-Mushawarat, formed in 1964, laid the groundwork for the Muslim Majlis. Its nine-point programme, which included demands such as promoting Urdu, restoring the minority character of Aligarh Muslim University, and providing compensation for riot victims, inspired Dr. Faridi to establish a political organisation that could effectively address these issues and actively participate in electoral politics. The Founding of All India Muslim Majlis Dr. Faridi founded the All India Muslim Majlis in 1968, with a comprehensive agenda that extended beyond communal interests. The party’s objectives included: 1. Promoting political consciousness among oppressed communities like Muslims and Dalits. 2. Unifying Muslims to eliminate feelings of inferiority and powerlessness. 3. Protecting the cultural, religious, and linguistic identity of Muslims. 4. Addressing the socio-economic and educational backwardness of deprived communities. 5. Combating communalism with the support of secular forces. 6. Advocating for a secular and just society where all citizens could live with dignity. 7. Opposing exploitative policies and empowering the poor. Mobilisation and Influence on Political Dynamics The Muslim Majlis was more than a political party; it was a transformative movement that rejuvenated the morale of Muslims in Uttar Pradesh and beyond. At a time when it was difficult for Muslims to organise protests or rallies, the Majlis provided a platform for collective action and expression. Dr. Faridi’s charisma and reputation as a physician-turned-politician attracted attention to the party. His tireless advocacy brought together secular leaders and marginalised communities. The party’s youth wing, the All India Youth Majlis, led by figures like Mohammad Kashif Yunus, mobilised young activists and expanded its reach. The Muslim Majlis contested elections, often forming alliances with other parties. In the 1974 elections, its alliance with Chaudhary Charan Singh’s Bharatiya Kranti Dal resulted in significant victories, challenging the dominance of Congress and highlighting the political potential of marginalised communities. The Legacy of Dr. Faridi’s Visionary Politics Dr. Faridi’s vision transcended electoral victories. He sought to create a political framework within which oppressed groups could unite against the dominance of upper-caste elites. His emphasis on the collective mobilisation of OBCs, Dalits, and Muslims laid the foundation for the Bahujan politics that Kanshi Ram and the Bahujan Samaj Party (BSP) later championed. Kanshi Ram himself acknowledged Dr. Faridi as a pioneer of emancipatory politics, alongside leaders like Bhim Rao Ambedkar, Jyotiba Phule, and Sahuji Maharaj. Dr. Faridi’s work also highlighted the need for intra-community equality among Muslims. His efforts to promote inclusion and eliminate caste-based discrimination within the Muslim community served as a model for progressive politics. Challenges and Criticism Despite its noble aims, the Muslim Majlis faced criticism from both secular and communal circles. Many accused the party of being communal and catering exclusively to Muslim interests. Dr. Faridi refuted these allegations, emphasising that the party represented all oppressed and backward communities. He argued that Muslims, as victims of systemic bias, had the right to organise politically like other marginalised groups. Financial and logistical challenges also plagued the party. Dr. Faridi shouldered much of the financial burden, sacrificing his wealth and health to sustain the party and its initiatives. His commitment to free medical care and running the newspaper Qaed strained his resources further. Nevertheless, his dedication to the cause remained unwavering. A Life of Sacrifice and Dedication Dr. Faridi’s life was defined by selflessness and a profound sense of responsibility towards humanity. He rejected lucrative offers from Pakistan in 1947, choosing instead to stay in India and work for its oppressed communities. His medical expertise earned him widespread respect, with even political rivals like Chandra Bhan Gupta seeking his help during critical moments. In 1974, while campaigning extensively for the Uttar Pradesh Assembly elections, Dr. Faridi suffered a fatal heart attack. His untimely death marked the end of an extraordinary journey but left behind a legacy that continues to inspire. The Continuing Legacy of Dr. Faridi The influence of Dr. Faridi and the Muslim Majlis extended far beyond their immediate achievements. The party’s efforts to combat communalism, bureaucratic bias, and socio-economic inequalities paved the way for future political movements. Leaders like Alam Badi Azmi and Azam Khan began their political careers under the Muslim Majlis, benefiting from the party’s groundwork. The lessons from the Muslim Majlis also inspired the broader political landscape. The realisation that marginalised communities needed their own platforms to assert their rights contributed to the rise of parties like the BSP, which adopted Dr. Faridi’s vision of uniting oppressed groups across caste and religious lines. Conclusion: A Timeless Inspiration Dr. Abdul Jaleel Faridi’s life and work are a testament to the transformative power of visionary leadership and selfless service. Through the Muslim Majlis, he empowered the voiceless and laid the foundation for inclusive politics in India. His efforts to unite marginalised communities, challenge systemic bias, and promote social justice remain relevant in contemporary political discourse. Dr. Faridi’s legacy serves as a reminder that true leadership lies in the relentless pursuit of justice and equality, not the mere acquisition of power. By honouring his memory, we reaffirm our commitment to the ideals he championed and continue to draw inspiration from his extraordinary journey. ----- Syed Amjad Hussain is an author and Independent research scholar on Sufism and Islam. He is currently working on his book 'Bihar Aur Sufivad', based on the history of Sufism in Bihar. URL: https://www.newageislam.com/islamic-personalities/inclusive-politics-muslim-majlis-faridi-unite/d/134253 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Elon Musk's Eccentric Comments Against Global Leaders: Freedom Of Expression Browbeaten

By Asad Mirza, New Age Islam 6 January 2025 The recent seemingly eccentric and uncalled for comments by X’s owner Elon Musk against global leaders and governments, has once again brought the issue of setting the limits for Freedom of Expression, as per the democratic and decency norms of the society, not as dictated by an individual. As if the new American President-elect, Donald Trump was not enough to handle for the world, now the world also has the tech czar Elon Musk, to deal with. Musk, who seems to have been moulded from the same mould as that of Trump, is becoming an incessant irritation to global leaders and politicians, due to his social media barbs targeted at different countries. This leads us to wonder, who gave Musk the right to criticise one and everyone? Being a tech czar does not entitle you to be the font of resentment on any global issue. The latest Musk tirade was targeted against the British prime minister and King Charles III, whom he has advised to shutdown Parliament and call for a new election. Elon Musk's support for dissolving Parliament in the UK has led to backlash from officials, who criticised his understanding of local issues. (Elon Musk) ----- Apparently, the Tesla boss endorsed a social media post criticising the government’s handling of criminal gang investigations in Manchester. “In the UK, serious crimes such as rape require the Crown Prosecution Service's approval for the police to charge suspects. Who was the head of the CPS when rape gangs were allowed to exploit young girls without facing justice? Keir Starmer, 2008 -2013,” Musk posted on his social media platform X on New Year's Day. “The King must step in. We can't have Keir heading the country, while he was the one heading the Crown Prosecution Service [CPS] while all this was happening,” he added in the thread. Musk's involvement has obviously drawn expected criticism from the Labour Party. Responding to his comments, Health Secretary Wes Streeting said they were “misjudged and certainly misinformed.” Labour Minister Andrew Gwynne echoed the sentiment during an interview with LBC radio, “Elon Musk is an American citizen and perhaps ought to focus on issues on the other side of the Atlantic.” Musk, who was born in South Africa but is also a naturalised US citizen, has also been known for getting involved in US politics and was a prominent part of Trump’s presidential campaign, though earlier he was a vehement critic of Donald Trump, yet apparently, he changed heart and sides during the presidential campaign and donated close to 277 million dollars to Trump’s campaign. Since then, he has become an appendage to Trump and rents a villa at Trump’s Mar-a-Lago retreat, which gives him the chance to drop in at Trump’s residence whenever he chooses. To counter his growing closeness and criticism to it, last month Trump refuted claims that he had “ceded the presidency” to Musk. UK politicians are not alone in being the target of Musk's increasingly eccentric interventions. He has described Chancellor Olaf Scholz of Germany as a “fool” and the country's head of state, President Frank-Walter Steinmeier, as “an anti-democratic tyrant”. He has also called Prime Minister Justin Trudeau of Canada “an insufferable tool” who “won't be in power for much longer”. He also mocked Ukrainian President Zelensky after a Trump-Putin spat. Apart from commenting on the US government’s Visa policy and other issues. Meanwhile Trump's latest social media comments criticised the UK government's decision to increase taxes on oil and gas firms working in the North Sea, in part to help fund renewable energy. On Trump-owned platform, Truth Social, Trump responded to a report about a US oil firm leaving the region, saying: “The UK is making a very big mistake. Open up the North Sea. Get rid of Windmills!” BBC’s Diplomatic correspondent, James Landale rightly wonders whether this was merely a familiar defence of a US firm by Trump and a repetition of his pro-fossil fuel instincts? Or was it evidence of a greater willingness by the president-elect to intervene in an ally's own domestic policies? Landale goes on to say that the main difference - four years on - is that Trump is no longer alone at the keyboard; his increasingly powerful fellow traveller, Elon Musk, is even more prolific, using his own platform, X, to attack the British government across the board. He has criticised its handling of last summer's riots, the running of the economy and now especially its attitude towards child abuse scandals. Landale says that British politicians cannot stem these posts from across the Atlantic. But they can control their reaction. During Trump's first term, governments - and news desks - learned to pause and take a moment before responding to - or reporting - the latest electronic missives from the White House. Thus far the Conservatives have chosen to engage with and echo Musk's agenda. The party leader, Kemi Badenoch, said a full national inquiry into organised grooming gangs was “long overdue”. In another article BBC’s Marianna Spring says that ever since he acquired the social media site two years ago, Elon Musk has hailed Twitter as a bastion for freedom of expression. But over the course of 2024, X, as it is now called, has evolved from what felt like a communal town square into a polarised hub where views and posts seem even more controversial. Certain profiles that have shared misleading takes on politics and the news, are some of which have been accused of triggering hate, and have recently shot to prominence. Marianna very aptly says that all this matters because X might not have as many users as some other major social media sites, but it does seem to have a significant impact on political discussions. Not only is it a place where certain high-profile politicians, governments and police forces share statements and views - but now its owner Mr Musk has directly aligned himself with Donald Trump, a relationship that could redefine how the bosses of other social media giants deal with the next US President. During the last two years of Musk’s ownership of X, people notices that it has become a sort of a hate platform, on which users with right-wing or extreme right-wing leanings are given more freedom to criticise their opponents, in the name of freedom of expression. This also leads to another pertinent question that can you by virtue of ownership try to throttle the sentiments and voice of people who do not agree with you? Who has given you this right. X in its replies to different government and international bodies like EU has stuck to its now too old version that, “[X] strives to be the town square of the internet by promoting and protecting freedom of expression.” Given the latest salvos by Musk, the common social media user is bound to stand against his personal philosophy dominating the social media platform, as it certainly contains the seeds of hate or forcing one-sided views, which was not the intention of its creators and neither bodes well for the platform. ----- Asad Mirza is a New Delhi-based senior commentator on national, international, defence and strategic affairs, environmental issues, an interfaith practitioner, and a media consultant. URL: https://www.newageislam.com/current-affairs/elon-musk-global-leaders-freedom-expression/d/134252 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism